瑜伽論記 19.205

19.205

釋體者，初相有五種出體：一、若據有體名相，則五法並名為相；二、若據名言安立足之處名相，即唯除真如餘四名相，以對無為離相之法故，說四法有為名之為相，又後四法自相亦不可說，今據共相可宣說故說彼四法名之為相，近由共相可說遠由自相不可說也；三、若據三界心及心所所緣名相，則取前三說之為相，以相名分別皆為三界心心數法之所緣故，如是三法道理亦為出世後智所緣，以從多故作如此判；四、若據有漏所緣相分名相，即唯取相名二種為相，以不取見分故除分別；五、若據四法所不攝者皆名為相，謂五根五塵全，法處處所攝色除名句味餘二十一不相應等。第二名、第四真如，更無進退，唯一種也。第三分別、第五正智，進退不定，若其唯取三界繫心名為分別，即正智中通取如理如量二智為體，若正智中唯取無分別智，則分別中通取三界繫心及後得智如量智心為分別也。

In explaining the entities: First, 'character' (nimitta) has five ways of presenting its entity: First, if based on having an entity being called character, then all five dharmas are named character. Second, if based on being the locus established by nominal expressions being called character, then excluding only tathatā, the remaining four are named character; because they are contrasted with the unconditioned dharmas that are free from character, the four conditioned dharmas are named character. Furthermore, the self-characteristics of the latter four dharmas are also ineffable; here, based on their common characteristics being expressible, those four dharmas are said to be named character: proximately because common characteristics are expressible, and remotely because self-characteristics are ineffable. Third, if based on what is cognized by the minds and mental factors of the three realms being called character, then the first three are taken and said to be character, because character, name, and conceptualization are all cognized by the minds and mental factors of the three realms; while these three dharmas logically are also cognized by the supramundane subsequent knowledge, this judgment is made according to the predominant case. Fourth, if based on the objective image-aspect (nimittabhāga) cognized by tainted [consciousness] being called character, then only the two—character and name—are taken as character; because the seeing-aspect (darśanabhāga) is not taken, conceptualization is excluded. Fifth, if based on whatever is not subsumed by the [other] four dharmas all being named character, this refers to all five sense faculties and five sense fields, and the form subsumed under the sphere of dharmas (dharmāyatana), excluding names, sentences, and phonemes, and the remaining twenty-one non-associated [formations], and so on. The second, 'name', and the fourth, 'tathatā', have no further expansion or reduction, each being of only one kind. The third, 'conceptualization', and the fifth, 'correct knowledge', have indeterminate expansion and reduction: if one takes solely the minds bound to the three realms as conceptualization, then within correct knowledge both the knowledge of reality as it is and the knowledge of the full extent of reality are comprehensively taken as its entity; if within correct knowledge one takes solely non-conceptual knowledge, then within conceptualization both the minds bound to the three realms and the subsequently attained knowledge that knows the full extent of reality are comprehensively taken as conceptualization.